The self-otherasymmetry is a prominent and important feature of common-sense morality. It is also a feature that does not find a home in standard versions of act-utilitarianism. Theodore Sider has attempted to make a place for it by constructing a novel version of utilitarianism that incorporates the asymmetry into its framework. So far as I know, it is the best attempt to bring the two together. I argue, however, that Sider's ingenious attempt fails. I also offer (...) a diagnosis that explains why no theory that remains recognizably act-utilitarian can successfully incorporate the asymmetry. (shrink)

This paper offers a partial justification of so-called "deontological restrictions." Specifically it defends the "self/other asymmetry," that we are morally obligated to treat our own agency, and thus its results, as specially important. The argument rests on a picture of moral obligation of a broadly Kantian sort. In particular, it rests on the basic normative assumption that our fundamental obligations are determined by the principles which a rational being as such would follow. These include principles which it is not (...) essential for rational beings to accept, but acceptance of which we could non-arbitrarily attribute to them simply in their capacity as rational. Among these principles is the asymmetry mentioned above. (shrink)

Dual-ranking act-consequentialism (DRAC) is a rather peculiar version of act-consequentialism. Unlike more traditional forms of act-consequentialism, DRAC doesn’t take the deontic status of an action to be a function of some evaluative ranking of outcomes. Rather, it takes the deontic status of an action to be a function of some non-evaluative ranking that is in turn a function of two auxiliary rankings that are evaluative. I argue that DRAC is promising in that it can accommodate certain features of commonsense morality (...) that no single-ranking version of act-consequentialism can: supererogation, agent-centered options, and the self-otherasymmetry. I also defend DRAC against three objections: (1) that its dual-ranking structure is ad hoc, (2) that it denies (putatively implausibly) that it is always permissible to make self-sacrifices that don’t make things worse for others, and (3) that it violates certain axioms of expected utility theory, viz., transitivity and independence. (shrink)

Recent discussions of consequentialism have drawn our attention to the so-called “self-other” asymmetry. Various cases presented by Michael Slote and Michael Stocker are alleged to demonstrate a fundamental asymmetry between our obligations to others and ourselves.1 Moreover, these cases are taken to constitute a difficulty for consequentialism, and for the various versions of utilitarianism in particular. I agree that there is a fundamental asymmetry between our obligations to ourselves and to others, and that this fact is (...) inconsistent with the letter of traditional utilitarianisms. However, I do not think this represents a deep shortcoming of the spirit behind utilitarianism. In this paper I will argue that the self-otherasymmetry can be accommodated in a broadly utilitarian framework. First, in section one, I characterize moral “asymmetry” in general. Then, in section two, I argue that the cases presented by Slote and Stocker do indeed represent a genuine self-otherasymmetry. In part, this involves criticism of an attempt to accommodate the asymmetry within a preferentist framework. Finally, I will present my own solution to the problem of self and other. (shrink)

In discussions concerning intersubjectivity the notion of expression has come to play a part of increasing significance. Expression shifts our point of departure away from subjectivity as something mysterious hidden within the body to subjectivity as altogether embodied and embedded in the world. In this article I engage writings by Maurice Merleau-Ponty to argue that expression is essentially something that happens in a communicative space in between self and other while at the same time giving rise to both. I show (...) how locating expression in a shared space between self and other is a way of emphasizing that self and other are not only expressive of selfhood, but are also expressed by one another and emerge in relation to one another. I point to this understanding of expression as a way of recognizing that there is both a fundamental reciprocity and asymmetry between self and other. (shrink)

Kant claims that we have a duty to promote our own moral perfection, but not the moral perfection of others. I examine three types of argument for this asymmetry, as well as the implications of these arguments--and their success or failure--for Kantian theory. The arguments I consider say that (first) to promote others’ perfection is impossible; (second) to try to promote others’ perfection is impermissible; and (third) one cannot be obligated to promote both others’ perfection and one’s own. I (...) argue that none of these arguments establishes Kant’s conclusion. Since the formula of humanity grounds a duty to promote our own perfection out of respect for our rational nature, the absence of an argument denying that we must promote others’ perfection suggests that we must do so (out of respect for their rational nature). Even so, Kant’s theory discourages moral paternalism and takes perfection to be a primarily self-regarding project. Thus, I also show that a Kantian duty to promote the moral perfection of others would be unobjectionable, despite the problems such a duty might initially seem to invite. (shrink)

Iris Marion Young argues we cannot understand others’ experiences by imagining ourselves in their place or in terms of symmetrical reciprocity (1997a). For Young, reciprocity expresses moral respect and asymmetry arises from people’s greatly varying life histories and social positions. La Caze argues there are problems with Young’s articulation of asymmetrical reciprocity in terms of wonder and the gift. By discussing friendship and political representation, she shows how taking self-respect into account complicates asymmetrical reciprocity.

Iris Marion Young argues we cannot understand others' experiences by imagining ourselves in their place or in terms of symmetrical reciprocity (1997a). For Young, reciprocity expresses moral respect and asymmetry arises from people's greatly varying life histories and social positions. La Caze argues there are problems with Young's articulation of asymmetrical reciprocity in terms of wonder and the gift. By discussing friendship and political representation, she shows how taking self-respect into account complicates asymmetrical reciprocity.

The degree to which people construe their perceived self as independent from or interdependent with their social environment can vary. We tested whether the current degree of social self-construal predicts the degree to which individuals integrate others into their self-concept. Participants worked through tasks that drew attention to either personal interdependence (e.g., by instructing participants to circle all relational pronouns in a text, such as “we”, “our”, or “us”) or independence (by having them to circle pronouns such as “I”, “my”, (...) or “me”) and comparing them with respect to the social Simon effect (SSE)—an index of the degree to which people co-represent the actions of a co-actor. As predicted, the SSE was more pronounced in the interdependence group than in the independence group, suggesting that self-other integration varies dynamically as a function of the relative saliency of the other. (shrink)

This article is dedicated to possibility of overcoming the subject-object ontoligy, which is based on intentionality.The author proves that such dualism is rooted into the transcendental level. The transcendental level makes possible our empirical experience on the basis of subject-object relations. The author considers Parmenides' famous sentence "For it is the same thing that can be thought and that can be" and Husserl's well-known claim "Back to things themselves!" as essential for possibility of discovering non-intentional relation between Self and Other, (...) between human being and nature/cosmos. There are the division and the rupture between subject and object in a natural attitude. Parmenides and early Husserl show the way to the truth as a wholeness without struggle between subject and object. (shrink)

Observing another person performing an action can lead to a false memory of having performed the action oneself—the observation-inflation effect. In the experimental paradigm, participants first perform or do not perform simple actions, and then observe another person perform some of these actions. The observation-inflation effect is found when participants later remember performing actions that they have merely observed. In this case, self and other are confused in action memory. We examined social conditions of this self-other confusion when remembering (...) actions, specifically whether the effect depends on the observed actor’s group membership. In our experiment, we manipulated group membership based on physical appearance, specifically complexion of the hands. Fair-skinned participants observed either an in-group (i.e., fair-skinned) or an out-group (i.e., dark-skinned) actor. Our results revealed that the observed actor’s group membership moderated the observation-inflation effect: False memories were significantly reduced when the actor was from the out-group (vs. in-group). We found no difference to a control condition in which the actor wore black gloves, suggesting that distinctiveness of perceptual or sensory features alone (due to the out-group member’s dark skin) is not critical. We discuss these findings in light of social-neuroscience studies demonstrating the impact of an observed person's group membership on motor simulation. Overall, our findings suggest that action memory can be affected by a ubiquitous feature of people’s social perception, that is, group-based social categorization of others. (shrink)

The rubric autoimmunity currently encompasses sixty to seventy diverse illnesses which affect many of the tissues of the human body. Western medical practice asserts that the crisis known as autoimmune disease arises when a biological organism compromises its own integrity by misrecognising parts of itself as other than itself and then seeks to eliminate these unrecognised and hence antagonistic aspects of itself. That is, autoimmune illnesses seem to manifest the contradictory and sometimes deadly proposition that the “identity”: body/self both is (...) and is not “itself”. Based on the assumption that under normal circumstances “the self” ought to coincide naturally with “the body”—or at the very least the self ought to inhabit the living location of the body more or less unproblematically—this scientific paradigm depicts autoimmune illness as a vital paradox. Yet for those of us who have lived through the experience of an autoimmune crisis, the living paradox that we embody may also lead us to question the basis upon which these medical assumptions rest. This essay raises some of these questions. (shrink)

This essay examines some of Derrida’s most famous ‘possible-impossible’ aporias, including his discussions of giving, hospitality, forgiveness, and mourning. He argues that the condition of the possibility of such themes is also, and at once, the condition of their impossibility. In order to reveal the shared logic upon which these aporias rely, and also to raise some questions about their persuasive efficacy, it will be argued that of the two polarities evoked by each of his possible-impossible aporias, the ‘impossible’ term (...) of the opposition invariably posits a separation between “two radical singularities”, or in somewhat more controversial terms, between a self and an other. While Derrida emphasises this ‘impossible’ aspect of giving, hospitality, forgiveness, etc., Merleau-Ponty’s abiding emphasis upon the chiasmic intertwining of self and other provides the resources to challenge this emphasis, and even to reverse it. While Merleau-Ponty rarely directly addresses the kind of aporias that concern Derrida, his chiasmic account of embodiment, and his emphasis upon the body-subject’s propensity to seek an equilibrium with its environment, better accounts for the ‘possible’ side of the aporias that Derrida describes. In the process, it will be argued that Merleau-Ponty’s later philosophy also allows for a more politically efficacious idea of responsibility towards the other than the position to which Derrida is tacitly committed. (shrink)

Our approach to global bioethics will depend, among other things, on how we answer the questions whether global bioethics is possible and whether it, if it is possible, is desirable. Our approach to global bioethics will also vary depending on whether we believe that the required bioethical deliberation should take as its principal point of departure that which we have in common or that which we have in common and that on which we differ. The aim of this article is (...) to elaborate a theoretical underpinning for a bioethics that acknowledges the diversity of traditions and experiences without leading to relativism. The theoretical underpinning will be elaborated through an exploration of the concepts of sameness, otherness, self and other, and through a discussion of the conditions for understanding and critical reflection. Furthermore, the article discusses whether the principle of respect for the other as both the same and different can function as the normative core of this global bioethics. The article also discusses the New Jersey Death Definition Law and the Japanese Transplantation Law. These laws are helpful in order to highlight possible implications of the principle of respect for the other as both the same and different. Both of these laws open the door to more than one concept of death within one and the same legal system. Both of them relate preference for a particular concept of death to religious and/or cultural beliefs. (shrink)

In contemporary Western analytic philosophy, the classic analogical argument explaining our knowledge of other minds has been rejected. But at least three alternative positive theories of our knowledge of the second person have been formulated: the theory-theory, the simulation theory and the theory of direct empathy. After sketching out the problems faced by these accounts of the ego’s access to the contents of the mind of a “second ego”, this paper tries to recreate one argument given by Abhinavagupta (Shaiva philosopher (...) of recognition) to the effect that even in another’s body, one must feel and recognize one’s own self, if one is able to address that embodied person as a “you”. The otherness of You does not take away from its subjectivity. In that sense, just as every second person to whom one could speak is, first, a person, she is also a first person. Even as I regret that I do not know exactly how some other person is feeling right now, I must have some general access to the subjective experience of that other person, for otherwise what is it that I feel so painfully ignorant about? My subjective world is mine only to the extent that I recognize its continuity with a sharable subjective world where other I-s can make a You out of me. (shrink)

This is a book on morality, rationality, and the interconnections between the two. In it, I defend a version of consequentialism that both comports with our commonsense moral intuitions and shares with other consequentialist theories the same compelling teleological conception of practical reasons.

This is Chapter 4 of my Commonsense Consequentialism: Wherein Morality Meets Rationality. In this chapter, I argue that that any plausible nonconsequentialist theory can be consequentialized, which is to say that, for any plausible nonconsequentialist theory, we can construct a consequentialist theory that yields the exact same set of deontic verdicts that it yields.

I argue that Sider's view does succeed in accommodating the kind of maximization he is after, according to which the agent is required to maximize overall welfare with the single exception of his own welfare. I then argue that Splawn's argument highlights some interesting and important ways in which Sider's view fail to capture basic common-sense intuitions concerning the self-otherasymmetry, but offer a different diagnosis of the source of the problem.

The everyday capacity to understand the mind, or 'mindreading', plays an enormous role in our ordinary lives. Shaun Nichols and Stephen Stich provide a detailed and integrated account of the intricate web of mental components underlying this fascinating and multifarious skill. The imagination, they argue, is essential to understanding others, and there are special cognitive mechanisms for understanding oneself. The account that emerges has broad implications for longstanding philosophical debates over the status of folk psychology. Mindreading is another trailblazing volume (...) in the prestigious interdisciplinary Oxford Cognitive Science series. (shrink)

[Emerging Scholar Prize Essay for Spindel Supplement] Some philosophers and psychologists have evaluated psychological egoism against recent experimental work in social psychology. Dan Batson (1991; forthcoming), in particular, argues that empathy tends to induce genuinely altruistic motives in humans. However, some argue that there are egoistic explanations of the data that remain unscathed. I focus here on some recent criticisms based on the idea of self-other merging or "oneness," primarily leveled by Robert Cialdini and his collaborators (1997). These authors (...) argue that the putatively altruistic subjects are acting on ultimately egoistic motives because empathic feelings for someone in distress tend to cause them to blur the distinction between themselves and the other. Employing a conceptual framework for the debate, I argue that the self-other merging explanation fails to explain the empathy-helping relationship on primarily non-empirical grounds, regardless of the empirical results Cialdini and colleagues report. (shrink)

: This article examines how some of Simone de Beauvoir's ethical notions about the Self-Other relation explored in her theoretical philosophy of the 1940s were developed in her subsequent autobiography. It argues that Beauvoir represents reciprocal alter-ity in these autobiographical texts through a testimonial engagement with autobiography conceptualized as an act of bearing witness for the Other, through the privileging of various interlocutors and privileged others with whom "the real" is experienced and through a negotiation with the reader. The (...) article also explores the wider question of how Beauvoir's engagement with autobiography might constitute a mode of ethical engagement with the Other. (shrink)

I begin by reviewing recent research by Merleau-Ponty scholars opposing aspects of the critique of Merleau-Ponty made by Meltzoff and colleagues based on their studies of neonate imitation. I conclude the need for reopening the case for infant self-other indistinction, starting with a re-examination of Merleau-Ponty’s notion of indistinction in the Sorbonne lectures, and attending especially to the role of affect and to the non-exclusivity of self-other distinction and indistinction. In undertaking that study, I discover the importance of (...) understanding self-other distinction and indistinction in terms of their affective significance. For Merleau-Ponty, self-other indistinction is a virtual or imaginary participation in others’ orientations that he defines as an affective phenomenon. Further, Merleau-Ponty’s account of the advent of the body proper—the aspect of the body image that circumscribes the body as a distinct and private space—theorizes it as an affective innovation. Rather than being a fact of which we at first are ignorant and gradually grow to recognize, distinction from others in the sense that is important to Merleau-Ponty is a situation that must be cultivated and maintained through the negotiation of affective intimacy. Understanding indistinction and distinction in terms of the affective forces that sustain them explains how it is possible for them to coexist. (shrink)

Preston and Hofelich’s (2012) conceptualization of self–other overlap includes both neural and subjective levels, but neural overlap is given a central and necessary role in their model. The model’s broad scope includes many types of empathy phenomena and points to stable patterns and relationships among them. A self–other overlap idea that can cover such a range of phenomena makes gains in explanatory cohesiveness. This may come at the expense of specificity and predictive power in investigating particular neural systems implicated in (...) empathy. The neural overlap concept is broadly useful, but putting it to work in neuroimaging experiments reveals operational ambiguities. Investigating the details of specific systems might suggest further refinements in how we identify meaningful neural self–other overlap. (shrink)

Preston and Hofelich (2012) suggested that researchers disagree on the role of self–other overlap in empathy due to a failure to differentiate among neural overlap, subjective resonance, and personal distress; they also developed a framework for tying neural and subjective overlap to various aspects of functioning they include in the construct of empathy. Although we found their discussion of different processes that have been labeled empathy interesting and helpful, we found their discussion of self–other overlap to be somewhat less useful (...) for conceptualizing differences among empathy-related processes. In addition, we provide an alternative perspective to their reasoning regarding the role of experience and neural overlap in an aspect of empathy-related responding (e.g., concern or compassion). (shrink)

I suggest that layer 4 of the shared circuits model (SCM) should monitor the failure of performing an action, instead of output inhibition, to obtain actual/possible and self/other distinctions. The target article's assumption of selective inhibition leaves some questions unanswered, such as the criteria for the selection. Monitoring failure can answer these questions because failure does not require selection. It also provides a basis for more likely explanation for the phylogenetic and ontogenetic origin of both monitoring and output inhibition.

As attested by Taylor, Calhoun and others, recognition is central to (cultural) identity and to a related sense of self-worth. In contrast, by denying the comparable worth of other cultures, non-recognition represents a potentially damaging mode of intercultural relations. Although not widely acknowledged, a related consideration has been at issue in the rationality debate, initiated by Peter Winch, throughout its several phases. Briefly stated, the problem is that the polarized alternatives of ethnocentric universalism and self-sealing relativism that have characterized this (...) debate serve either to preclude mutual recognition altogether or to promote 'invidious comparison' (Dascal). As will be apparent, these alternatives pose significant barriers to intercultural research and relations on terms of mutual recognition and respect. The present paper seeks to come to terms with this problem by developing an account of cultural rationality, and a concomitant account of the logic of cross-cultural inquiry, which can promote growth of understanding through intercultural learning, and so help to foster more productive modes of intercultural relations. Specifically, the intent is to identify the conditions that need to be fulfilled if this more productive mode of cross-cultural inquiry is to be possible. Throughout, appeal is made to core hermeneutic tenets to ground the viability of a conception of cross-cultural inquiry that can transcend the terms of reference of the original Winchian debate. Following elucidation of the requisite conditions, the paper concludes with a reflection on possible barriers to their acceptance and implementation. Key Words: culture  dialogue  intersubjectivity  learning  rationality  understanding. (shrink)

There is converging evidence from developmental and cognitive psychology, as well as from neuroscience, to suggest that the self is both special and social, and that self-other interaction is the driving force behind self-development. We review experimental findings which demonstrate that human infants are motivated for social interactions and suggest that the development of an awareness of other minds is rooted in the implicit notion that others are like the self. We then marshal evidence from functional neuroimaging explorations of (...) the neurophysiological substrate of shared representations between the self and others, using various ecological paradigms such as mentally representing one's own actions versus others' actions, watching the actions executed by others, imitating the others' actions versus being imitated by others. We suggest that within this shared neural network the inferior parietal cortex and the prefrontal cortex in the right hemisphere play a special role in the essential ability to distinguish the self from others, and in the way the self represents the other. Interestingly, the right hemisphere develops its functions earlier than the left. (shrink)

Can we see the expressiveness of other people's gestures, hear the intentions in their voice, see the emotions in their posture? Traditional theories of social cognition still say we cannot because intentions and emotions for them are hidden away inside and we do not have direct access to them. Enactive theories still have no idea because they have so far mainly focused on perception of our physical world. We surmise, however, that the latter hold promise since, in trying to understand (...) cognition, enactive theory focuses on the embodied engagements of a cognizer with his world. In this paper, we attempt an answer for the question What is social perception in an enactive account? In enaction, perception is conceived as a skill, crucially involving action (perception is action and action is perception), an ability to work successfully within the set of regularities, or contingencies that characterize a given domain. If this is the case, then social perception should be a social skill. Having thus transformed the question of what social perception is into that of what social skill is, we examine the concept of social contingencies and the manner in which social skills structure—both constrain and empower—social interaction. Some of the implications of our account for how social and physical perception differ, the role of embodiment in social interaction and the distinction between our approach and other social contingency theories are also addressed. (shrink)

In this article I examine Jean-Luc Marion's two-fold criticism of Emmanuel Levinas’ philosophy of other and self, namely that Levinas remains unable to overcome ontological difference in Totality and Infinity and does so successfully only with the notion of the appeal in Otherwise than Being and that his account of alterity is ambiguous in failing to distinguish clearly between human and divine other. I outline Levinas’ response to this criticism and then critically examine Marion's own account of subjectivity that attempts (...) to go beyond Levinas in its emphasis on a pure or anonymous appeal. I criticize this move as rather problematic and turn instead back to Levinas for a more convincing account of the relations between self, human other, and God. In this context, I also show that Levinas in fact draws quite careful distinctions between human and divine others. (shrink)

In his later writings on ethics Foucault argues that rapport à soi – the relationship to oneself – is what gives meaning to our commitment to ‘moral behaviour’. In the absence of rapport à soi, Foucault believes, ethical adherence collapses into obedience to rules (‘an authoritarian structure’). I make a case, in broadly Levinasian terms, for saying that the call of ‘the other’ is fundamental to ethics. This prompts the question whether rapport à soi fashions an ethical subject who is (...) unduly self-concerned. Here we confront two apparently irreconcilable pictures of the source of moral demands. I describe one way of trying to reconcile them from a Foucaultian perspective, and I note the limitations in the attempt. I also try to clear away what I think to be a misunderstanding on Foucault’s part about what is at stake in the choice between these pictures. To clarify my critique of Foucault, I also relate it to a similar recent critique of virtue ethics by Thomas Hurka. (shrink)

Until the 1970s, models of early infancy tended to depict the young child as internally preoccupied and incapable of processing visual-tactile data from the external world. Meltzoff and Moore's groundbreaking studies of neonatal imitation disprove this characterization of early life: They suggest that the infant is cognizant of its external environment and is able to control its own body. Taking up these experiments, theorists argue that neonatal imitation provides an empirical justification for the existence of an innate ability to engage (...) in social communication. Since later imitation is taken as a benchmark for self- and other-awareness, theorists claim that a proto- or primitive self must exist in the infant. This paper takes up the issue of whether or not neonatal imitation does provide us with a ground to argue against developmental accounts that consider self-awareness to be a later acquisition. I argue that the enthusiasm over neonatal imitation is premature. Psychological studies that claim to prove neonatal imitation do not provide sufficient grounds for dismissing alternate philosophical and psychological theories about the self as being a post-birth "event" rather than an intrinsic condition. Therefore, I argue that there is no compelling reason to suppose that we come to the world with a primitive sense of self- or other-awareness. (shrink)

I argue that meaning or significanceper se, along with the capacity to be conscious thereof, and the values, motives and aspirations, etc. central to the constitution of our intrinsic personal identities, arise, as indeed do our extrinsic social identities, and our very self-consciousness as such, from socio-cultural structures and relations to others. However, so far from our identities and behavior therefore being determined, I argue that the capacity for critical reflection and evaluation emerge from these same structural relations, the more (...) complex and quintessentially human aspects of our behavior being explained not in terms of responses to stimuli but as choices reflecting our evaluation of meaningful or significant alternatives. Finally I provide theoretical grounds for accepting the existence of other subjects and give a holistic, as opposed to a dialectical, account of the way individuals may challenge and change the very socio-cultural ways of relating to and interacting with others so central to constituting their capacities and identities. (shrink)

Introspectively, the awareness of actions includes the awareness of the intentions accompanying them. Therefore, the awareness of self-generated actions might be expected to differ from the awareness of other-generated actions to the extent that access to one's own and to other's intentions differs. However, we recently showed that the perceived onset times of self- vs. other-generated actions are similar, yet both are different from comparable events that are conceived as being generated by a machine. This similarity raises two interesting possibilities. (...) First we could infer the intentions of others from their actions. Second and more radically, we could equally infer our own intentions from the actions we perform rather than sense them. We present two new experiments which investigate the role of action effects in the awareness of self- and other-generated actions by means of measuring the estimated onset time. The results show that the presence of action effects is necessary for the similarity of awareness of self- and other-generated actions. (shrink)

The figure of the “double” or the other self is an important topic in the history of literature. Many centuries before Jean Paul Richter coined the term, “doppelgänger,” at the beginning of the Romantic Movement in the year 1796, it is possible to find the figure of the double in myths and legends. The issue of the double emphaszses the contradictory character of the human being and invokes a sinister dimension of the psychological world, what has been called in German (...) as “umheimlich.” However, does multiciplicity always involve pathology? Related to this figure in literary history, a new perspective from clinical psychology called “dialogical self” defines the self as a multi-voice reality. Along the same line, postmodernist psychology considers the self a discursive construction. From these perspectives, the “self” is situated a long way away from the classical essential conception of the self. In this paper, we review briefly some important landmarks of the figure of the double in the literature, and we compare the coincidences of the “double” experiencies described in literature with the experiences of our patients. Finally, we discuss how this literary tradition can help us to understand new psychological perspectives. (shrink)

Evidence that self-face recognition is dissociable from general face recognition has important implications both for models of social cognition and for our understanding of face recognition. In two studies, we examine how adaptation affects the perception of personally familiar faces, and we use a visual adaptation paradigm to investigate whether the neural mechanisms underlying the recognition of one’s own and other faces are shared or separate. In Study 1 we show that the representation of personally familiar faces is rapidly updated (...) by visual experience with unfamiliar faces, so that the perception of one’s own face and a friend’s face is altered by a brief period of adaptation to distorted unfamiliar faces. In Study 2, participants adapted to images of their own and a friend’s face distorted in opposite directions; the contingent aftereffects we observe are indicative of separate neural populations, but we suggest that these reflect coding of facial identity rather than of the categories ‘self’ and ‘other’. (shrink)

Self-recognition, being indispensable for successful social communication, has become a major focus in current social neuroscience. The physical aspects of the self are most typically manifested in the face and voice. Compared with the wealth of studies on self-face recognition, self-voice recognition (SVR) has not gained much attention. Converging evidence has suggested that the fundamental frequency (F0) and formant structures serve as the key acoustic cues for other-voice recognition (OVR). However, little is known about which, and how, acoustic cues are (...) utilized for SVR as opposed to OVR. To address this question, we independently manipulated the F0 and formant information of recorded voices and investigated their contributions to SVR and OVR. Japanese participants were presented with recorded vocal stimuli and were asked to identify the speaker—either themselves or one of their peers. Six groups of 5 peers of the same sex participated in the study. Under conditions where the formant information was fully preserved and where only the frequencies lower than the third formant (F3) were retained, accuracies of SVR deteriorated significantly with the modulation of the F0, and the results were comparable for OVR. By contrast, under a condition where only the frequencies higher than F3 were retained, the accuracy of SVR was significantly higher than that of OVR throughout the range of F0 modulations, and the F0 scarcely affected the accuracies of SVR and OVR. Our results indicate that while both F0 and formant information are involved in SVR, as well as in OVR, the advantage of SVR is manifested only when major formant information for speech intelligibility is absent. These findings imply the robustness of self-voice representation, possibly by virtue of auditory familiarity and other factors such as its association with motor/articulatory representation. (shrink)

Evidence that self-face recognition is dissociable from general face recognition has important implications both for models of social cognition and for our understanding of face recognition. In two studies, we examine how adaptation affects the perception of personally familiar faces, and we use a visual adaptation paradigm to investigate whether the neural mechanisms underlying the recognition of one’s own and other faces are shared or separate. In Study 1 we show that the representation of personally familiar faces is rapidly updated (...) by visual experience with unfamiliar faces, so that the perception of one’s own face and a friend’s face is altered by a brief period of adaptation to distorted unfamiliar faces. In Study 2, participants adapted to images of their own and a friend’s face distorted in opposite directions; the contingent aftereffects we observe are indicative of separate neural populations, but we suggest that these reflect coding of facial identity rather than of the categories ‘self’ and ‘other’. (shrink)

Event-related potentials (ERPs) and other electroencephalographic (EEG) evidence show that frontal brain areas of higher and lower socioeconomic status (SES) children are recruited differently during selective attention tasks. We assessed whether multiple variables related to self-regulation (perceived mental effort) emotional states (e.g., anxiety, stress, etc.) and motivational states (e.g., boredom, engagement, etc.) may co-occur or interact with frontal attentional processing probed in two matched-samples of fourteen lower-SES and higher-SES adolescents. ERP and EEG activation were measured during a task probing selective (...) attention to sequences of tones. Pre- and post-task salivary cortisol and self-reported emotional states were also measured. At similar performance level, the higher-SES group showed a greater ERP differentiation between attended (relevant) and unattended (irrelevant) tones than the lower-SES group. EEG power analysis revealed a cross-over interaction, specifically, lower-SES adolescents showed significantly higher theta power when ignoring rather than attending to tones, whereas, higher-SES adolescents showed the opposite pattern. Significant theta asymmetry differences were also found at midfrontal electrodes indicating left hypo-activity in lower-SES adolescents. The attended vs. unattended difference in right midfrontal theta increased with individual SES rank, and (independently from SES) with lower cortisol task reactivity and higher boredom. Results suggest lower-SES children used additional compensatory resources to monitor/control response inhibition to distracters, perceiving also more mental effort, as compared to higher-SES counterparts. Nevertheless, stress, boredom and other task-related perceived states were unrelated to SES. Ruling out presumed confounds, this study confirms the midfrontal mechanisms responsible for the SES effects on selective attention reported previously and here reflect genuine cognitive differences. (shrink)

Event-related potentials (ERPs) and other electroencephalographic (EEG) evidence show that frontal brain areas of higher and lower socioeconomic status (SES) children are recruited differently during selective attention tasks. We assessed whether multiple variables related to self-regulation (perceived mental effort) emotional states (e.g., anxiety, stress, etc.) and motivational states (e.g., boredom, engagement, etc.) may co-occur or interact with frontal attentional processing probed in two matched-samples of fourteen lower-SES and higher-SES adolescents. ERP and EEG activation were measured during a task probing selective (...) attention to sequences of tones. Pre- and post-task salivary cortisol and self-reported emotional states were also measured. At similar performance level, the higher-SES group showed a greater ERP differentiation between attended (relevant) and unattended (irrelevant) tones than the lower-SES group. EEG power analysis revealed a cross-over interaction, specifically, lower-SES adolescents showed significantly higher theta power when ignoring rather than attending to tones, whereas, higher-SES adolescents showed the opposite pattern. Significant theta asymmetry differences were also found at midfrontal electrodes indicating left hypo-activity in lower-SES adolescents. The attended vs. unattended difference in right midfrontal theta increased with individual SES rank, and (independently from SES) with lower cortisol task reactivity and higher boredom. Results suggest lower-SES children used additional compensatory resources to monitor/control response inhibition to distracters, perceiving also more mental effort, as compared to higher-SES counterparts. Nevertheless, stress, boredom and other task-related perceived states were unrelated to SES. Ruling out presumed confounds, this study confirms the midfrontal mechanisms responsible for the SES effects on selective attention reported previously and here reflect genuine cognitive differences. (shrink)

This paper (1) questions the manner in which James Mensch's <I>Ethics and Selfhood: Alterity and the Phenomenology of Obligation<D> characterizes the alternatives among moral theories provided, for example, by Kant and Aristotle; (2) considers and criticizes the notion of "inherent alterity" that Mensch uses to articulate a middle ground in moral theory; and (3) offers an alternative phenomenology of obligation. The notion of "inherent alterity," standing on apparently opposed Husserlian and Levinasian legs, is, it is charged, ambiguous. I argue that (...) the notion of obligation is properly grounded in nonmanifest goods to be realized in the pursuit of manifest goods. (shrink)

Some chronic pain patients and healthy individuals experience pain when observing injury or others in pain. To further understand shared pain, we investigated perspective taking, bodily ownership and tooth pain sensitivity. First, participants who reported shared pain (responders) and those who did not (non-responders) viewed an avatar on a screen. Intermittently, 0-3 circles appeared. Sometimes the participant's and avatar's perspective were consistent, both directly viewed the same circles, and sometimes inconsistent, both directly viewed different circles. Responders were faster than non-responders (...) to identify the number of circles when adopting a consistent perspective. Second, participants sat with their left hand hidden while viewing a rubber hand. All participants reported an illusory sensation of feeling stroking in the rubber hand and a sense of ownership of the rubber hand during synchronous stroking of the rubber and hidden hand. The responders also reported feeling the stroking and a sense of ownership of the rubber hand during asynchronous stroking. For experiment three, participants with either low, moderate or high tooth sensitivity observed a series of images depicting someone eating an ice-popsicle. Low sensitivity participants never reported pain. In contrast, moderate and high sensitivity participants reported pain in response to an image depicting someone eating an ice popsicle (4% and 19% of the time, respectively) and depicting someone eating an ice-popsicle and expressing pain (23% and 40%, respectively). In summary, responders have reduced ability to distinguish their own and others' visual perspective and enhanced ability to integrate a foreign arm into their bodily representation. The tendency to share pain is also enhanced when an observed pain is commonly experienced by the observer. Shared pain may therefore involve reactivation of pain memories or pain schema that are readily integrated into a self perspective and bodily representation. (shrink)